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On the Gospel of John, Part 41: God Glorified

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On the Gospel of John, Part 41: God Glorified

All Christians can profess to glorify God, but only Identity Christians can know exactly how and why God should be glorified.

Presenting the final portion of John chapter 16 we discussed the Consolation of Expectation, as Christians encompassed by a world of sin certainly should find their consolation in an expectation of the fulfillment of the promises of Yahweh their God, and in turn that should be the substance of their faith. Yahweh God is glorified when man realizes that He keeps His promises, and comes to understand that He is true. Abraham was made an example as Yahweh had spoken to his son Isaac, and explained that his father was blessed “5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” Abraham had done those things because he believed Yahweh, as we read in Romans chapter 4, “Abraham believed God, and it was counted unto him for righteousness.” In that same manner, if we believe God and keep His commandments it shall be counted to us for righteousness. We find this where Paul, speaking of Abraham’s seed, or offspring, had said in that same chapter “that righteousness might be imputed unto them also” who “walk in the steps of that faith of our father Abraham.” That faith of Abraham was his belief that God would indeed keep his promises.

There were certain earlier promises made to the wider Adamic race which Yahweh shall not abandon. But when we examine the promises which are the substance of the faith of Abraham – because they are what Abraham had believed – we find that the promises of God in Christ concerned the offspring of Abraham through Jacob-Israel exclusively, and that the seed of Israel which were the subject of those promises would inherit the Adamic world, becoming many nations. This certainly did happen in antiquity, and those nations are described in Scripture and it is also evident in the actions and letters of the apostles that they were the intended recipients of the gospel. They are the object of the faith, because they are what Abraham believed that God was able to do for him in spite of the apparent impossibility. That is the circumstance under which Isaac was born and he in turn became the subject of the promises, which were later bestowed upon Jacob.

On the Gospel of John, Part 42: Out of This World

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On the Gospel of John, Part 42: Out of This World

It is easy for any so-called priest or pastor to tell other men what to do, and to find one verse of Scripture or another to justify his position, especially if he does not have to do those things himself. So if he is not humble, he himself may ultimately become a parasite, feeding off the body of his flock while they themselves wither and die. This is probably the state of most denominational churches today, and especially the Roman Catholic Church, which is why they always seek new audiences, for which they turn to South America, Africa and Asia. No different than the international banks and global corporations, the so-called churches constantly need to find new ways to satiate their thirst for money and power.

So far as can be determined, it was John Selden, a controversial 17th-century scholar and jurist who had opposed many of the policies of the Church of England, who had first recorded the saying “Do as I say, not as I do”, and when he wrote those words he was attributing that sentiment to the preachers of his time. So we see that at least one learned Englishman understood the frequently-occurring hypocrisy of those who put themselves in authority over men, as Christ had also said of the Pharisees: “The scribes and the Pharisees sit in Moses' seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.” The scribes and Pharisees of ancient Judaea were the teachers of the law, but they themselves did not keep the law. Fortunately for us, Moses’ seat was torn down by the Romans in 70 AD, and today no man can claim to occupy it.

In recent times, and especially among Identity Christians, we often hear the admonition to “get out of Babylon”, as the saying usually goes, and for many people that evokes the thought that Christians can somehow go off into the wilderness and survive on their own while they isolate themselves from a corrupt Society. But this is impractical, and perhaps even impossible. There is no more hospitable wilderness which may be peacefully inhabited, especially since modern transportation and surveillance technology have put even the most remote areas of the habitable earth under the scrutiny of earthly rulers. Perhaps there are a few exceptions, but the vast majority of Christians today cannot “get out of Babylon” and continue to feed and shelter themselves and their families. So even before we argue over the hypothetical prospects of success, we must inquire as to whether this is even what Christian leaders should be teaching.

Clifton Emahiser on Ted Weiland

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Clifton Emahiser on Ted Weiland

Here I have decided to take a short break from my commentary On the Gospel of John, and have a little fun at the expense of a clown named Ted Weiland, a name which is probably too familiar to many of our listeners. But I guess some people will now wonder why I insist on doing this. The truth is that unlike many of the other men whom we have criticized over the years, most of whom we deeply respect in spite of any perceived flaws in their work, Weiland is still alive and well and spouting his nonsense under the pretense of being an Identity Christian, while he has willfully ignored all of our inquiries and criticisms. Weiland is actually a self-righteous universalist who would in effect eradicate Identity from Christianity altogether. But Weiland is also one of the ring-leaders of an entire circus of such clowns, which includes Stephen Jones, James Bruggeman, Jory Brooks and others. Two years ago I would have included Dave Barley in this list, but I have learned that he has openly recanted his former universalism, which is certainly to his credit. However while they are not quite as odious, Barley and Lawrence Blanchard and a few others still have subtle elements of universalism in their doctrines and scriptural interpretations.

Weiland had a book disputing our interpretation of Genesis chapter 3 titled Eve, Did She or Didn’t She? I never read it, but Clifton has a copy on one of the shelves here somewhere and if I ever do, I might have yet another presentation to write. But for that Clifton had criticized Weiland frequently in his Special Notices to All Who Deny Two-Seedline series, and when I presented that here in podcasts throughout 2017, I hope to have expounded upon those criticisms. That series of papers was written by Clifton throughout 2002 and 2003. Then later, as I have also explained elsewhere, our friend Tony Gonyer had written Weiland a letter in 2005, and that letter compelled me to also write to Weiland, which I did in August of that year. Weiland never responded to my letter, and Clifton had it published on the Israelect.com website, where he added some citations from Weiland which were representative of the things with which we took issue. Since I have come to control Israelect.com I redirect many of the papers there to where they are posted at Christogenea. Now since I have been released from prison, since very late 2008, I have encountered Weiland many times in social media, and I have confronted him each time in a kindly manner, but he has only scoffed at me and he has refused to discuss any of these issues with me. For that he certainly does deserve the label clown.

On the Gospel of John, Part 43: My Will, or His Will?

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On the Gospel of John, Part 43: My Will, or His Will?

The first pronoun in the subtitle is meant not in reference to myself, but to the reader or listener of this presentation.

Presenting our commentary on the lengthy prayer of Yahshua Christ which is found in John chapter 17, I hope to have explained sufficiently what it is to be “not of the world”, as Christ had prayed for His disciples and said: “16 They are not of the world, even as I am not of the world. 17 Sanctify them through thy truth: thy word is truth.” But in spite of that, I understand that there are always going to be lingering questions, as it is a broad topic with great implications as to how a Christian should conduct himself as he abides within the world. It is certainly evident that Christians must remain in the world physically if the Kingdom of God is ever going to be “on earth as it is in heaven”, so Christ had also prayed saying “15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.” Therefore Christians must live and survive in the world, while at the same time eschewing the evils which are also in the world.

Just as soon as I had made that presentation, the very next morning, I confronted an individual who is involved in some of our Social Media circles, a professed Identity Christian, who was speaking of American presidential politics when he made the statement that “I'm morally obligated to continue to vote conservative so more ultra liberal communists don't get elected. That will at least give us time to reach more of our people with the truth until we can get someone worthy of the position.” But this is precisely the sort of worldly attitude that Christians are expected to depart from. Perhaps I would have ignored his statement, except that he said he was “morally obligated”, which startled me because it is an idea which is found nowhere in Scripture. Engaging with the world in order to choose what is perceived to be the lesser of two evils is still a conscious decision to engage with evil. It is almost as if claiming that we should decide which of the seven heads and ten horns of the beast of the Revelation might treat us more nicely, and cast our vote for it.

On the Gospel of John, Part 44: What is Truth?

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On the Gospel of John, Part 44: What is Truth?

Discussing the first portion of John chapter 18, we endeavored to illustrate the difference in the personality and deeds of Peter the apostle with the deeds and fate of Judas Iscariot. Although Judas was a devil, both his participation in the earthly ministry of Christ and the manner in which his own life came to an end had resulted in the fulfillment of certain prophecies in the Word of God concerning the passion of the Christ as it was prophesied in the Old Testament Scriptures. In contrast, Peter, an apostle of Christ and a child of God, had tried rather persistently to exert his own will upon the transpiring events, and for that he had to be rebuked by Christ on several occasions. Now here in the garden Gethsemane, as Peter attacked an officer of the temple while being greatly outnumbered by the Roman soldiers, Christ had to rebuke him once again, and we see that Peter was saved and ultimately went on to complete his own ministry in the gospel in spite of himself and his stubborn personality.

The lesson in this comparison is that Yahweh God can use even a devil to accomplish His will, as He did with Judas. But when men attempt to interfere, as Peter had attempted, they shall fail to succeed and they shall be led by God to fulfill the destiny which He has assigned to them whether they like it or not. This is the meaning which Christ Himself had explained to Peter as it is recorded at the end of John’s gospel, in chapter 21 where He told him “18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.”

On the Gospel of John, Part 45: Gods and Emperors

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On the Gospel of John, Part 45: Gods and Emperors

In our last presentation of this 18th chapter of the Gospel of John we attempted to answer the question which was posed by Pontius Pilate, where he had asked what is truth? with the assertion that real truth is what is relative to the Will of God. So Pilate did not receive an answer to his question, since, as we have also frequently explained throughout this commentary, Yahweh God endows men with wisdom and knowledge on a need-to-know basis. So Pilate did not really need to know the truth, since it was written in the prophets that the Christ had to die, as Christ had also frequently told His Own disciples, and perhaps if Pilate had learned the truth in his conversation with Christ, the Will of God may have been hindered. Therefore it must have also been the Will of God that Pilate did not find the truth.

There are apocryphal tales which indicate that Pilate had later learned the truth concerning Christ, but I would not repeat any of those. Another lie is the description of the fate of Pilate as it is recounted in the so-called “lost” chapter of Acts, a forgery which represents itself to be the 29th chapter of Luke’s second book. There are Identity Christians who promote that work as “truth” when it is actually an absolute fraud. As we already explained here, Pilate had remained stationed in his office in Judaea until 36 AD, or perhaps as late as 37 AD, when he was relieved after complaints of how he had handled a sedition in Syria, and he returned to Rome. From that point he disappears from the historical record, and later Christians who reported his having committed suicide, such as Eusebius of Caesareia, lacked any substantiation to establish the claim as fact.

A Critical Review of The Sheep and The Goats, by Bertrand Comparet

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A Critical Review of The Sheep and The Goats, by Bertrand Comparet

On tape this was actually only a ten-minute sermon, but we may make it a 75-minute discussion. I have included a copy of the original sermon below. As with all of the Comparet sermons transcribed by Jeanne Snyder and then digitized by Clifton Emahiser, some editing and changes were made, so none of these are word-for-word from Comparet, but they are close enough to be accurate representations of what he said. But I cannot even know if the audio version which I have is the same as what Jeanne had originally transcribed.

I remember first learning about Christian Identity from a small collection of books that did not say much at all about those races which were outside of the Scriptures, or at least, which were not direct subjects of the Scriptures. There was E. Raymond Capt’s Abrahamic Covenant, Bertrand Comparet’s Your Heritage, Robert Balacius’ Uncovering the Mysteries of Your Hidden Inheritance, even William Cameron’s The Covenant People. Cameron is more famous for his work on The International Jew for Henry Ford’s paper, The Dearborn Independent, but few people familiar with that also know that Cameron was an Identity Christian. At that early time I also read quite a few things from Wesley Swift, and also from Richard Kelly Hoskins, Howard Rand, Frederick Haberman, and at least half dozen other Identity writers.

Back then I also subscribed to a paper called The Jubilee, printed somewhere in the Pacific Northwest, I think in Oregon, which in each issue had run an article by Ted Weiland. So in hindsight, it is not a wonder the paper was rather soft on the race issue, and even then I recognized Weiland’s universalism. So I never read more than a couple of his articles, and I never renewed the subscription. But after reading a few dozen or so Identity books and a host of other materials – although I don’t remember exactly how much I read, as this was back in 1997 and early 1998 – I began to realize that there were vast differences of opinions among various Identity writers concerning certain very important subjects.

On the Gospel of John, Part 46: Crime and Culpability

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On the Gospel of John, Part 46: Crime and Culpability

As we presented our commentary on the opening verses of John chapter 19, we saw that the apostle clearly sought to describe Pontius Pilate in a way that absolved him of any complicity, minimizing his culpability in the murder of Christ. So the first charge by the Judaeans regarding Christ that would be a serious offense to Rome was that He had claimed to be king, which is not necessarily true although the gospels do record others as having made that claim on His behalf. Pontius Pilate, interrogating Christ about that charge, sought the truth of the matter and when Christ answered him with an inquiry of His Own, Pilate asked “Am I a Judaean?” That evidently indicated that he was admitting having known nothing of matters peculiar to the people of Judaea, as he then asked “Thine own nation and the chief priests have delivered thee unto me: what hast thou done?” So to answer Pilate’s first question, Christ did not deny or admit being a king, and only said that His kingdom was “not of this world” while professing that He came into the world only to speak the truth.

Although Christ did not deny the charges made by the Judaeans, Pilate was nevertheless reluctant to accept them, and sought to release Him. At this point a custom is mentioned which is difficult to verify because it is only mentioned here in the Gospel accounts, and not in any other surviving records. Pilate was described as having customarily released a prisoner on the feast as a favor to the Judaeans. While Josephus does not discuss anything like this custom in his histories, he does mention other instances of pardons which may have been granted by Roman procurators. So Pilate hoped that they would agree to release Christ, but they demanded Barabbas instead. Barabbas was a robber and a murderer, the leader of a sedition, and therefore he deserved to die. But looking at the name Barabbas from a prophetic point of view, since in Hebrew it apparently means son of the Father, in that manner it very well represents the fact that Christ had died in exchange for the sins of the sons of His Own Father.

Addressing Charles Weisman’s What About the Seedline Doctrine? Part 4

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Addressing Charles Weisman’s What About the Seedline Doctrine? Part 4

As we said at the end of Part 3 of this series, in refuting Weisman’s lies, we have necessarily gotten ahead of him, so we will have to repeat ourselves later in our address of his book. For example, at the end of the book there is a section on Witchcraft, Gnostic and Masonic beliefs and the Talmud and Kabbalah. Weisman is thereby slandering our understanding of Scripture by associating it with all of those wicked writings, which is ad hominem rather than legitimate debate, and we addressed some of that in the beginning of the last presentation we made in this series.

Following that, we addressed Weisman’s contention that the “seed of the woman” in Genesis chapter 3 refers only to Christ Himself, which is not true, and we exposed the lies about Hebrew grammar which he created in his attempt to prove that it is true. We also addressed many of the citations he made from various denominational commentaries which make the same insistence, and we refuted them, but on the other hand, we pointed out how a few of them actually agreed with us, and not with Weisman – something which he evidently did not understand, or did not want to understand.

Then we demonstrated the folly of the statements made by Weisman and by some of the commentaries which he cited that claim that Satan was somehow eliminated at the Crucifixion, when it is quite clear in Scripture that Satan was still in the world 30 and 60 years after the Crucifixion, as it is professed in the epistles of the apostles and in the Revelation of Jesus Christ, and the apostles themselves described for us what Satan is, as Satan is still with us today. Apparently we shall discuss Satan much further on when we address part 3 of Weisman’s book, which is subtitled “The Serpent”.

The Time of the Heathen – a Critical Review of a sermon by Bertrand Comparet

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I really don’t like to discuss news or current events, but this evening I have a short program, so I will take a few minutes to discuss the latest media scare, coronavirus. The notes for this are found at the Christogenea Forum, where I am certain there will be further discussion.

The Time of the Heathen – a Critical Review of a sermon by Bertrand Comparet

While I admire and respect Bertrand Comparet as a trailblazer in developing and spreading the truth of our Christian Identity profession, I also believe that his message had a lot of flaws. But some of his errors were merely due to the time in which he lived, and if I had also lived then, doing what I do now, I may well have repeated them. This is because Comparet’s view of eschatology was a product of the Cold War, and apparently, he did not see any possibilities of an end-of-the-world scenario which may have transcended that age of apparent conflict.

But other flaws can evidently be attributed to the fact that his message was not fully developed, and for that reason it had some internal conflicts. For example, while Comparet recognized that there were goat nations and sheep nations, which were genetic races of people with contrary destinies, and of course he also knew that the identity of the sheep was with modern White Europeans, he sometimes also looked at goat nations as if they could somehow be allies of the sheep, and here he clearly makes that mistake.

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